Red Horse Of The Apocalypse IV

"The Day Of Evil"

"Be not a terror unto me: thou art my hope in the day of evil. Let them be confounded that persecute me, but let not me be confounded: let them be dismayed, but let not me be dismayed: bring upon them the day of evil, and destroy them with double destruction." (Jer. 17: 17-18)

When the four horsemen of the Apocalypse rush into this world "the day of the Lord" will have begun. This same day is otherwise described in the holy scriptures as "the day of judgment," "the day of wrath," "the day of tribulation," "the day of vengeance," "the day of his coming," and as in the above text, "the day of evil." 

The first trouble or judgment that "comes" upon the world from Heaven's court is described under the rider on the red horse. After reaching a time of peace and prosperity such as the world has not known before (which is the case now in our day), there comes "sudden destruction" with the coming of the red horse rider. Wrote Paul:

"For when they shall say, Peace and safety; then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape. But ye, brethren, are not in darkness, that that day should overtake you as a thief." (I Thess. 5: 3-4)

"Sudden destruction - Destruction that was unforeseen ( αἰφνίδιος aiphnidios) or unexpected. The word here rendered “sudden,” occurs nowhere else in the New Testament, except in Luke 21:34, “Lest that day come upon you unawares.” The word rendered “destruction” - ὄλεθρος olethros- occurs in the New Testament only here and in 1 Corinthians 5:5; 2 Thessalonians 1:9; 1 Timothy 6:9, in all of which places it is correctly translated destruction." (Barnes)

Is the description of the calamities and slaughter under the red horse rider not a "destruction"? Is not "taking away the peace" a good definition of that destruction? And, how does God destroy wicked men under the red horse rider? He causes them to fight and to kill one another as we have already partially observed and will bring out more fully in upcoming postings. Peace and safety one moment and all gone the next moment! Totally unexpected by the masses, yet the saints of those days will not be taken by surprise.

The "sudden destruction" will be marked by multiple tribulations as a woman in travail has repeated pains. The rider on each horse may not only be comparable to individual arrows shot from the toxon of the white horse rider, as we have seen, but they also may each represent a separate "labor pain."

Likewise we may view each rider as a separate and distinct tribulation. This is what we see with the coming of the four horsemen, but not with them only, but also with each broken seal, each trumpet and vial; each judgment scene bringing on another instance of tribulation. Well did the prophet describe this time of tribulation in these words:

"Woe unto you that desire the day of the Lord! to what end is it for you? the day of the Lord is darkness, and not light. As if a man did flee from a lion, and a bear met him; or went into the house, and leaned his hand on the wall, and a serpent bit him. Shall not the day of the Lord be darkness, and not light? even very dark, and no brightness in it?" (Amos 5: 18-20)

For some "the day of the Lord" will bring one trouble after another and we are given an example of such in the above words. A man faces a lion and is in danger. That is trouble number one. Next, after having survived the lion by fleeing, the one in danger is met by a bear! That is trouble number two. What else can go wrong? Well, the one fleeing for safety makes it into what is supposed to be the safety of the house and "Murphy's law," the man is bitten by a deadly viper in the house! Can it get any worse? Yes, it all goes dark!

Another prophecy concerning this "day of evil" is found in these words:

"For, lo, I begin to bring evil on the city which is called by my name, and should ye be utterly unpunished? Ye shall not be unpunished: for I will call for a sword upon all the inhabitants of the earth, saith the LORD of hosts. Therefore prophesy thou against them all these words, and say unto them, The LORD shall roar from on high, and utter his voice from his holy habitation; he shall mightily roar upon his habitation; he shall give a shout, as they that tread the grapes, against all the inhabitants of the earth. A noise shall come even to the ends of the earth; for the LORD hath a controversy with the nations, he will plead with all flesh; he will give them that are wicked to the sword, saith the LORD. Thus saith the LORD of hosts, Behold, evil shall go forth from nation to nation, and a great whirlwind shall be raised up from the coasts of the earth. And the slain of the LORD shall be at that day from one end of the earth even unto the other end of the earth: they shall not be lamented, neither gathered, nor buried; they shall be dung upon the ground." (Jer. 25: 29-33)

Clearly this prophecy receives fulfillment when the red horse rider appears! Notice that the evil is universal. Nothing of this magnitude since the flood in Genesis has happened. This has not yet been fulfilled. Its fulfillment awaits the coming of the red horse rider.

Concerning this "day of evil" king Solomon wrote:

"The LORD hath made all things for himself: yea, even the wicked for the day of evil." (Prov. 16: 4)

Wrote Dr. John Gil on these words:

"this is added to illustrate the general proposition in the preceding clause, and to obviate an objection, that might be taken from the destruction of the wicked, against all things being for the glory of God; for even the destruction of the wicked, which is under a divine appointment, is for his glory. It is not the sense of this text, nor of any other passage of Scripture, that God made man to damn him; nor is this to be inferred from the doctrine of predestination: God made man, neither to damn him, nor to save him, but for his own glory; and that is secured, whether in his salvation or damnation; nor did or does God make men wicked; he made man upright, and he has made himself wicked; and, being so, God may justly appoint him to damnation for his wickedness, in doing which he glorifies his justice. "The day of evil", or "evil day", is the day of wrath and ruin, unto which wicked men are reserved by the appointment of God, agreeably to the Targum, Septuagint, Syriac, and Arabic versions. This is true of wicked angels, wicked men, and particularly of that wicked one, the man of sin and son of perdition, antichrist; the word here used is in the singular number."

The day of evil, being often another name for the day of the Lord, or the day of wrath and judgment, is not intended for any but for unbelieving and unrepentant sinners. These words of Solomon are similar to those of the Lord Jesus who spoke of "the everlasting fire" being "prepared for the devil and his angels." Just as the Lord "made" (planned or brought into being) "the day of evil" for the detriment of the lost and unbelieving world, so too has he "prepared" the torments of the Apocalypse and of Gehenna for both fallen angels and men.

Another prophet condemned the unbelieving sinners in his day, describing them in these words:

"Ye that put far away the evil day, and cause the seat of violence to come near." (Amos 6: 3)

If we look at the time of one's death as an "evil day," then may we not ask - do sinners who reject God's call to faith and repentance not put off obeying that call, thinking that the day of death (evil) is yet far off in the future? Do they not think that they have all the time in the world? But, not only is it true in regard to the day of death but also in regard to the day of Christ's return and of his judgment of the world. They make light of it, scoff at it, call those who preach impending judgment as fanatics, quacks, Chicken Little types, and think that such fears of judgment are but unhealthy phobias. But, no matter, that great "day of evil" will surely come and it will "surprise the hypocrites" (Isa. 33: 14 & cited previously). They "put far off" the coming day of divine reckoning. Rather than deal with the thought of it, they put it out of their minds, and feel "safety and security" in their own comfortable homes.

In the prophecies and texts cited already we have focused on those texts where "the day of evil" clearly is a reference to the end time day of judgment, to the time of the judgments of the Apocalypse. But, the "day of evil" like "days of evil" may refer to what is commonly experienced by all human beings. For instance, old age is spoken of as a time of "evil days." "Remember now thy Creator in the days of thy youth, while the evil days come not..." (Eccl. 12: 1) And the Lord Jesus Christ said: "Sufficient unto the day is the evil thereof." (Matt. 6: 34) Each day has its troubles, its trials and tribulations. Some days have far greater calamities than other days, as all know. Wrote Paul: "Look carefully then how you walk, not as unwise but as wise, making the best use of the time, because the days are evil." (Eph. 5: 16) "Days of evil" recalls the words to that famous song "Jesus Is Coming Soon":

Troublesome times are here, filling men's hearts with fear
Freedom we all hold dear now is at stake
Humbling your hearts to God saves from the chastening rod
Seek the way pilgrims trod, Christians awake

Troublesome or turbulent times come when the rider on the red horse takes peace from the earth. How can we prepare? Wrote Paul:

"Therefore put on the full armor of God, so that when the day of evil comes, you may be able to stand your ground, and after you have done everything, to stand.” (Eph. 6: 13)

Red Horse Of The Apocalypse III

"my sword shall be bathed in heaven"

"the sword of the LORD is filled with blood"

"Come near, ye nations, to hear; and hearken, ye people: let the earth hear, and all that is therein; the world, and all things that come forth of it. For the indignation of the LORD is upon all nations, and his fury upon all their armies: he hath utterly destroyed them, he hath delivered them to the slaughter. Their slain also shall be cast out, and their stink shall come up out of their carcases, and the mountains shall be melted with their blood. And all the host of heaven shall be dissolved, and the heavens shall be rolled together as a scroll: and all their host shall fall down, as the leaf falleth off from the vine, and as a falling fig from the fig tree. For my sword shall be bathed in heaven: behold, it shall come down upon Idumea, and upon the people of my curse, to judgment. The sword of the LORD is filled with blood, it is made fat with fatness, and with the blood of lambs and goats, with the fat of the kidneys of rams: for the LORD hath a sacrifice in Bozrah, and a great slaughter in the land of Idumea. And the unicorns shall come down with them, and the bullocks with the bulls; and their land shall be soaked with blood, and their dust made fat with fatness. For it is the day of the LORD'S vengeance, and the year of recompences for the controversy of Zion." (Isa. 34: 1-8)

This prophecy yet awaits fulfillment. The Apocalypse is a description or adumbration of the time here foretold by the prophet. Slaughter begins the day of judgment when the red horse rider comes forth and takes peace from the earth and brings widespread murder and mayhem throughout the world.

Many believe that the fulfillment of the prophecy is to be found in Revelation 19, at the end of the tribulation. I too believe this. However, I also believe that the prophecy begins to be fulfilled at the start of the tribulation and day of wrath (Rev. 6), particularly with the coming of the rider on the red horse. Bloody slaughter not only marks the end scene of the day of judgment but also marks it commencement. The sword is filled with blood under the red horse rider, but he keeps right on riding all through the whole Apocalypse. There is death and bloodshed in nearly every scene of the Apocalypse.

God Is The One Riding The Horses

"Were you angry with the rivers, LORD? Was your wrath against the streams? Did you rage against the sea when you rode your horses and your chariots to victory?" (Hab. 3: 8)

As we noted in our series on the white horse rider, we should view these horses with the coming day of judgment being images of the Lord's coming in varied judgments. Each rider is not to be viewed as necessarily a person, though the first rider is definitely a picture of Christ. I do not discount that particular angels may be the riders. They will after all play a great role in the judgment executions of the last days, just as they have in previous judgments since the fall of man.

We already observed (in our series on the white horse) how each of the first four seals of judgment may be viewed as particular arrows shot from the mighty conqueror's bow. In another sense too the four faces of the living creatures (Rev. 4) may correspond to the four horses and riders. Each one seems to give the announcement "go" (or "come" forth) to each horse.

Angelic Horses & Chariots

In both passages, from Isaiah and Habakkuk, the horses upon which Jehovah rides are celestial and his horses and chariots are connected with angels.

"The chariots of God are twenty thousand, even thousands of angels: the Lord is among them, as in Sinai, in the holy place." (Psa. 68: 17)

"He lays the beams of His upper chambers in the waters; He makes the clouds His chariot; He walks upon the wings of the wind." (Psa. 104: 3)

"For behold, the Lord will come in fire And His chariots like the whirlwind, To render His anger with fury, And His rebuke with flames of fire." (Isa. 66: 15)

"As they were going along and talking, behold, there appeared a chariot of fire and horses of fire which separated the two of them. And Elijah went up by a whirlwind to heaven. Elisha saw it and cried out, “My father, my father, the chariots of Israel and its horsemen!” And he saw Elijah no more. Then he took hold of his own clothes and tore them in two pieces." (2 Kings 2:11-12)

"Then Elisha prayed and said, “O Lord, I pray, open his eyes that he may see.” And the Lord opened the servant’s eyes and he saw; and behold, the mountain was full of horses and chariots of fire all around Elisha." (II Kings 6: 17)

"That night the angel of the LORD went out and put to death a hundred and eighty-five thousand in the Assyrian camp. When the people got up the next morning--there were all the dead bodies!" (II Kings 19: 35)

In Ezekiel the "wheels" are angels, or cherubim, who are employed by the Lord when he "moves" in judgment.

Thus, it is very likely that the red, black, and livid horses are angels and angelic powers that are executing judgments upon the wicked world. These are angels of destruction.

In both passages (Isaiah and Habakkuk) the angels are clearly judgment angels who are employed in the execution of God's anger, wrath, and vengeance.

Destroying Angels

"For the LORD will pass through to smite the Egyptians; and when he seeth the blood upon the lintel, and on the two side posts, the LORD will pass over the door, and will not suffer the destroyer to come in unto your houses to smite you." (Exo. 12: 23)

"And God sent an angel to Jerusalem to destroy it: and as he was destroying, the LORD beheld, and he repented him of the evil, and said to the angel that destroyed, It is enough, stay now thine hand. And the angel of the LORD stood by the threshingfloor of Ornan the Jebusite." (1 Chronicles 21:15)

"He sent upon them His burning anger, Fury and indignation and trouble, A band of destroying angels." (Psa. 78: 49 NASB)

We may very well view the red, black, and livid horse riders as a kind of "(calvary) band of destroying angels (or agents)." Each angel (horse) executes a particular judgment.

Angels are employed throughout the Apocalypse. This is what we should expect since

1) the Apocalypse deals with the second coming, and
2) Jesus spoke of the angels being associated with his second coming.

The red horse rider is a messenger of death. He executes God's anger and wrath upon the guilty and unrepentant world.

Red Horse Of The Apocalypse II

Reign Of Terror

When the Lord threatened and brought vengeful judgment in the past upon the nation of Israel, with whom he had made covenant, the prophet bore this witness -

"The sinners in Zion are afraid; fearfulness hath surprised the hypocrites. Who among us shall dwell with the devouring fire? who among us shall dwell with everlasting burnings?" (Isa. 33:14)

Not only sinners and hypocrites within the holy community of Israel, or in the church, but sinners outside will also be gripped by fear caused by the "terrors" of the last days. The whole world will be controlled by fear arising from a total loss of civil peace, and the sad consequences of such loss. Not only the prophets of the old testament, but Jesus himself foretold of those days.

Universal Civil Strife

"And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring; Men's hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken." (Luke 21: 25-26)

A time of general mayhem. A time of violence which recalls the days before the first great world judgment of the flood, when all but the chosen few were destroyed. The Genesis record is -

"And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually...The earth also was corrupt before God, and the earth was filled with violence. And God looked upon the earth, and, behold, it was corrupt; for all flesh had corrupted his way upon the earth." (6: 5, 11-12)

The Lord comes with his "toxon," with his "instruments of death" and "arrows of victory and salvation." When he shoots those celestial arrows and the long anticipated vengeance begins, it will produce great fear and alarm among the inhabitants of the earth. This is because the world is at war with God in its heart, being a "rebel" to his rule and government. In the four horsemen of the Apocalypse we see how the Lord "comes with vengeance." (Isa. 35: 4; II Thess. 1:8; etc.)

Though history is from the standpoint of the purpose of God "linear," yet this does not negate the idea of "cycles" within that linear framework. We see the cycle of cataclysmic judgments in several instances in holy scripture. Thus we hear Christ saying "as it was in the days of Noah so shall it be in the day of the coming of the Son of man." In those cycles the Lord suffered the wickedness of man to increase till it reached a climax or zenith, and then God brought devastation.  The world is now as it was before the judgment of the Deluge.

The Lord in the long ago warned of the time when "the sword of the LORD shall devour from one end of the land to the other end of the land; no flesh shall have peace." (Jeremiah 12:12) Such is the time that the whole world will experience at the time the Lord returns in vengeance, typified in the coming of the red horse and rider. It is also described by the prophet in this oracle: "For thus saith the LORD; We have heard a voice of trembling, of fear, and not of peace." (Jer. 30: 5) Such times have been experienced many times throughout history on a national level, affecting but one nation, or a few, but never on a global scale as will occur under the happenings of the red horse rider. One of those times was described by the prophet Zechariah: "For before these days there was no hire for man, nor any hire for beast; neither was there any peace to him that went out or came in because of the affliction: for I set all men every one against his neighbour." (Zech. 8: 10)

Notice those important words "for I set all men every one against his neighbour." God did something in the psychology of these men to cause them to war with each other. God says "I set" or cause this. It is a judgment in execution. The God who gives peace can take it away, and he does take it away from those who fail to thank God for whatever peace they enjoy. How is peace lost and destroyed? One way is by the removing of divine restraints.

The Lord Gives & Takes Away

"The LORD gave, and the LORD has taken away; blessed be the name of the LORD." (Job 1:21)

God is to be thanked for whatever peace is enjoyed on earth. Peace is his gift. He is "the God of peace" (Rom. 15: 33) because all peace, of whatever kind, is from him. Though man has lost, because of sin and alienation from God, his internal peace with God, yet he still enjoys much external peace while in that condition due to the mercy and compassion of God.

When Christ came the first time it was announced by angels a message of peace toward man and earth: "Glory to God in the highest, and on earth peace, good will toward men." (Luke 2: 14) But, at the second coming of Christ, the angelic message will be different. Rather than extending peace to men he will suffer it to be taken from them. He is the one who gives peace, when and to whom he pleases, and he is the one who takes away the peace given, and that is what we see in the coming of the rider of the red horse and the opening of the second seal of the scroll.

In the long ago the LORD said:

"I form the light, and create darkness: I make peace, and create evil: I the LORD do all these things." (Isa. 45: 7)

Just as the "light" and the "darkness" are opposites, so too is "peace" and "evil." Thus, evil in this case primarily signifies the absence of peace. We may thus say that peace is "the absence of conflict" and "conflict" is the absence of peace. The word "peace" like other words such as "life," is hard to define, being mostly defined by its negation or absence. What is "life"? It is not being dead. But, try to define it positively. It is difficult. So too with the word "peace." Under the time of the rider of the red horse the Lord will be "creating" darkness and the evil of no peace and safety. Antonyms for peace include disagreement, discord, disharmony, distress, conflict.

Loosening Of Providential Restraints

The coming of the four horsemen of the Apocalypse is a time when restraints previously in place in God's providence over the world are removed. It is a "loosening" of forces, from heaven, earth, and under the earth. Paul refers to this coming phenomenon when he speaks of "the one who restrains" the coming of the "man of sin," of those divine energies which "withhold" those days till the appointed time.

"And now you know what is holding him back, so that he may be revealed at the proper time. For the secret power of lawlessness is already at work; but the one who now holds it back (or 'restrains') will continue to do so till he is taken out of the way." (II Thess. 2: 6-7 NIV)

I do not believe that the one restraining is the Holy Spirit, though it is a popular view. In the first instance above the words "what is holding" (in red) in neuter gender and may be translated as "it." In other words, "what it is that is holding." But, in the second instance above the words "the one who now holds" (in red) is masculine and so it is correct to say "he" or "the one who." But, it is not integral to us to know for sure what the precise entity is that is doing the restraining. Clearly it is God who is doing the restraining, though he often uses angels in such restraining work. So, the text basically says "until the one who is restraining stops restraining."

The Psalmist inspired wrote these words about divine restraints upon the world:

"Surely the wrath of man shall praise thee: the remainder of wrath shalt thou restrain." (Psa. 76: 10)

Surely the time of opening of the second seal, with its global violence and murder, will be a time when God is not "restraining" the wrath and doings of men and nations as he has done regularly since the fall of man.

Divine Letting Loose

"But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up. Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness, Looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat?" (II Peter 3: 11-12)

The words "melt" and "dissolved" are from the Greek "lyō" and the KJV translates it in the following manner: loose (27x), break (5x), unloose (3x), destroy (2x), dissolve (2x), put off (1x), melt (1x), break up (1x), break down (1x).

From this it can be seen how the word "dissolved" is not the best translation, not being commonly used by the KJV, the most common word being "loose"; And, if one studies all the places where "lyō" is used, he will see that the word means to break things apart (often destroying them). It is the breaking of bonds and attachments.

The idea in "lyō" seems to me to be the opposite idea conveyed in the word "consist" as used by Paul concerning the importance of the Son of God to this world. Of him he said - "and by him all things consist." (Col. 1: 17) The word "consist" is from the Greek "synistēmi" and means "to put together," or to "unite parts into one whole." Everything in the physical and spiritual realms are "put" and "held together" by the power of the Son of God who is "upholding all things by the word of his power" (Heb. 1: 3), keeping things held in their place till he dissolves or loosens them. Dr. Gill in commentary on Col. 1: 17 said that if not for Christ's power in holding all things together "the whole frame of nature would burst asunder and break in pieces." So true indeed.

The word "lyō" is translated as "loose" in the Apocalypse in these verses:

"Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men." (9: 14-15)

What a "letting loose" that will be!

This same word is also used in the Apocalypse of the "loosing" of the seals and of the loosing of Satan after the Millenium.

Other loosings are to be seen in the Apocalypse though the word is not used. The idea is there all through the scenes of the Apocalypse.

Clowns Entertaining Goats?

"A time will come when instead of shepherds feeding the sheep, the church will have clowns entertaining the goats."

The above words are often attributed to C.H. Spurgeon, yet I have searched for the place where he said or wrote these words and have not found them. Each one who quotes these words never gives the source and they all seem to be citing each other. Nevertheless, I am not questioning whether he said these words, just observing this fact. Anyone know where the original source is to be found?

Nevertheless the words are in the spirit of Spurgeon and I, like many others, believe that this characterises our day as never before.

We have many charlatan preachers who are all in it for the money and for the praise of men.

Red Horse Of The Apocalypse I

"Destruction cometh 

and 

they shall seek peace, and there shall be none" 

(Ezekiel 7: 25)

"And when he had opened the second seal, I heard the second beast say, Come and see. And there went out another horse that was red: and power was given to him that sat thereon to take peace from the earth, and that they should kill one another: and there was given unto him a great sword." (Rev. 6: 3-4)

Having considered the white horse rider and its significance, we now look at the next rider, the fiery red horse and its rider. The red horse is certainly a "horse of a different color"!

"The horse is prepared against the day of battle: but safety is of the LORD." (Prov. 21: 31)

"...as the horse rushes into the battle." (Jer. 8: 6)

"The sword is without, and the pestilence and the famine within: he that is in the field shall die with the sword; and he that is in the city, famine and pestilence shall devour him." (Eze. 7: 15)

Questions (to be studied)

1. What is meant by the taking of peace from the earth?
2. Is the removal of peace in politics alone, or in other areas?
3. Is the removal of peace worldwide?
4. What is the nature of the mutual slaughter of people against people?
5. What will be the impetus for this mutual killing?
6. What will be the means of this widespread murder?
7. What will be the effects of this murderous and violent state?
8. What is the significance of the great sword?
9. For what purpose is the sword given?
10. Is it to stop the killing or to promote it?

I will begin this initial overview look at the verses informing of the coming of the fiery red horse and its sword wielding rider by citing from the great J. A. Seiss and his famous work "The Apocalypse."

Seiss said this about this red horse:

"IT must be borne in mind, in dealing with these seal openings, that we are dealing with the scenes of the judgment. They relate to “the day of the Lord.” Anticipatory fulfilments have occurred, but the proper breaking of these seals, and whatever is connected with their opening, belongs to the future, and to that momentous period, now at hand, which is to close up the entire order of things now existing. The whole scene presents the action of the judgment throne in heaven, toward those then living upon the earth."

This is what must be kept in mind throughout the opening of the seals.

The rider on this horse comes when the second seal of the book of redemption is opened and its contents disclosed.

The coming of the red horse and his rider signifies the coming of a particular kind of awful judgment that will come from heaven upon an unbelieving and wicked world. There is reason and purpose behind the calamities associated with the coming of this Apocalyptic judgment. The Lord intends to "kill" the wicked, to "uproot" them from the earth. Notice these texts that speak of this:

"And the LORD rooted them out of their land in anger, and in wrath, and in great indignation, and cast them into another land, as it is this day." (Deut. 29: 28)

"For the upright shall dwell in the land, and the perfect shall remain in it. But the wicked shall be cut off from the earth, and the transgressors shall be rooted out of it." (Pro 2: 21-22)

"But he answered and said, Every plant, which my heavenly Father hath not planted, shall be rooted up." (Matt. 15: 13)

The killing done by the Lord in the Apocalyptic judgments are intended for removing of the wicked from the earth so that only the righteous are left.

Seiss continued:

"I have shown that horses, in prophetic vision, are images of God’s swift, invisible, resistless power for the defence of his people, especially in its going forth upon the proud, guilty, and unbelieving world. It was so in the case of those seen by Elisha’s servant, and in the case of those mentioned by Zechariah.

In the case of the red horse rider we see the power of God exercised in terrible judgments that are intended to bring retribution to those who have hated God and his people. Paul writes of this in II Thessalonians 1, referring to how "the churches of God" were enduring "persecutions and tribulations" and that at the return of the Lord Jesus Christ God will "recompense tribulation to them that trouble you." The death and destruction that comes with the riders on the four horses are nothing but tribulation sent as repayment for the tribulation brought against the saints.

Seiss continued:

"In these four different horses and horsemen, we are to see four different forms of the coming forth of the judicial power of God upon the inhabitants of the earth, looking to the breaking up of the dominion of wickedness, the punishment and casting out of transgression, and the consummation of that long-pending revolution whose accomplishment is at once the fulfilment of all prophecy and all prayer."

This is what we should see and understand as Christians in regard to the purpose of these awful judgments. They are not intended for Christians, for God's own people, but for the wicked world.

Seiss continued:

"We are not to suppose, however, that the action of one ceases entirely, before the other comes into play. They are consecutive in their incoming, in the main stress of them, and in some of their more marked circumstances, but they are all, in a measure, contemporaneous. The action of the first horseman certainly is continuous; for he goes forth in conquest unto conquest, which terminates only in the complete victory in which the opening of the seals ends. His career, therefore, runs on through that of his three successors, and through all the remaining seals. No such intense continuity is expressed with reference to the action of the other horsemen; and the nature of their work is such as not likely to extend itself so far. But there is an inner and natural relationship between the things adumbrated, which renders it quite evident that their several careers overlap each other, and that the doings of the one run side by side with the doings of the other."

I believe that this should be kept in mind as one studies the opening of the first four seals of the scroll.

Seiss continued:

"The colour of this horse is red — fiery — the hue of blood. This itself is indicative of vengeance and slaughter. The great dragon is “red,” and he is “a murderer from the beginning.” The mighty Hero of Salvation, travailing in the greatness of his strength, and crushing his enemies beneath his feet, is “red” in his apparel, emblematic of his work of violent destruction. Nor can we be mistaken in regarding this horse and his rider as significant of bloody times. His work is specifically described to be the taking of peace out of the earth. A great and terrible weapon is also put into his hand; not the ordinary sword of war (romyai>a), but (macaira megalh) a great sword of one having the power of life and death. And the result of his presence is war, much taking of life by public executions, and mutual killing among men."

The time under the red horse will indeed be a "reign of terror" that will make the French Revolution pale in comparison. But, we will discuss more on this in the next several postings.

Seiss continued:

"The picture is particularly terrific. It presents not only disturbance of the relation of nations, the rising of nation against nation, and kingdom against kingdom; but internecine collisions, civil wars, the murderous hate of one portion of citizens exercised against another portion, and bloody commotions all over the face of society, having no issue but wretchedness and depopulation. It is the rampage of human passion raging to all forms of bloodshed, and the authorities of state in vain drawing the sword to put it down."

I have read many commentaries on the significance of the events connected with the coming of the red horse rider, and none of them really capture the fullness of the calamitous state of things on earth during that time. But, more on that later.

Seiss continued:

"A small specimen of this state of things was enacted in the days of Asa, when Israel had been “a long season without the true God, and without a teaching priest, and without law;” in which times “there was no peace to him that went out, nor to him that came in, but great vexations were upon all the inhabitants of the countries. And nation was destroyed of nation, and city of city; for God did vex them with all adversity.” (2 Chronicles 15:3, 5.)

There have been lots of prior "specimens" and examples of such a chaotic state of things civilly. Times when peace and safety were hardly known at all. But, under the coming Tribulation, it will exceed all previous examples.

Seiss continued:

"Fancy a world which has no peace in it — no concord but that of lawless and selfish passion — no regard for life when it stands in the way of covetousness or ambition — no amity between its nationalities, or internal harmony and toleration between citizens of the same city or state — but every man’s sword is against his fellow, and every one’s hand rises up against the hand of his neighbour, and international slaughter, civil butchery, and private revenge and murder are the order of the day, — and you have what the earth will be under the judgment power of this red horse and his rider. Of old, already, Jehovah threatened to bring a sword to avenge the quarrel of the covenant; and to “call for a sword upon all the inhabitants of the earth.” (Jeremiah 25:29.) And in this horseman, with his great sword taking peace from the earth, and desolating the world with violence and bloodshed, we have the final fulfilment of that threat. Nor need any one be at a loss to see how everything is already tending to just such a condition of society and the world."

Clearly, the purpose of the great sword given to the rider of the red horse is to inflict violent death on masses of people in divine judgment. This second seal plainly represents conflict, war, destruction, and bloody death.

The word for slay is really the word "slaughter." It is a reference to civil war or civil anarchy where mobs of people group together to attack and destroy other peoples whom they do not like. When peace is taken from the earth, people will slay one another. The verb (σφάζω) is associated with violence and murder; it is a vivid word meaning “to slaughter, either animals or persons; in contexts referring to persons, the implication is of violence and mercilessness”. In Revelation 5:6 the same verb is used to describe the Lamb standing “as though it had been slain.”

Who is causing these terrible calamities? Some will say God. Some will say Satan or extraterrestrials.  Those who say God will either ascribe to God his honor and fear him, or else curse him.

In the next posting we will begin to answer our questions on this prophetic passage.

Conversion & Realization

Becoming a convert to Jesus Christ and to his teachings is a rebirth and involves a core mental and psychological phenomenon of which "Realization" is an integral part. It is defined as "the fact or moment of starting to understand a situation" and thus deals with comprehension of a one's moral and spiritual situation.

In "realization" the mind apprehends or discovers truth. It can also allude to "the act or moment of achieving something you planned to do or hoped for" or "the state of being aware of or understanding a situation." A convicted and convinced sinner has become aware of his need of salvation and of the remedy being in Christ alone to whom he must go.

Prodigal Son's Realization

In the story of the "Prodigal Son" we see how "realization" characterized the return in repentance of the lost son. He begins to reflect on his condition and realizes that even his father’s slaves were better off than he. His destitute circumstances helped him to see his father in a new light and bring him hope. In conversion the sinner discovers the destitute condition of his life because of sin and alienation from God his Father.

It is a realization that, apart from God, there is no hope (Ephesians 2:12; 2 Timothy 2:25-26). This is when a repentant sinner “comes to his senses” and longs to return to the state of fellowship with God which was lost when Adam sinned. Christ is seen as the only savior and satisfaction and he is fully apprehended.

The lost world of wicked rebels do not realize the truth.

When the Lord was drawing me by his word and Spirit I began, like the prodigal, and like all other Christians before me, to realize many important truths about myself, the world, and of God's plans and purposes. I came to realize how great God was and of the importance of his Son in all things.  I came to realize the vanity of this world. I realized that there had to be something better.

I am continuing to realize new insight every day. How is it with you?

Preparing For Apocalyptic Tribulation? How?

Many today are preparing for "the Apocalypse," for the awful calamities predicted in Scripture (and in many non Christian religious traditions). Even apart from any religious or prophetic lens, many non religious people also sense that the future of the world is very liable to be thrust into a conflict that will make all previous ones pale in comparison. So, how are people preparing for disaster?

We know how people prepare for disasters such as fires, hurricanes, tornados, power outages, etc. They stock up on food and supplies, they buy generators, insurance, safes, weapons, and some, if they are wealthy enough, build huge underground facilities, in caves and mountains, with intention to find safety there in the time of mass mayhem and war. These are known as "Doomsday Preppers."

Trust in all these preparations are vain. When the day of wrath and tribulation comes we will find a time where there is no peace and safety. Silver and gold will be worthless. Food stored will be robbed and the owners of it killed. Those rich who are hiding in caves will cry to the rocks to fall on them to hide them from the wrath of the Lamb of God. (Rev. 6)

The only safety in this time is to be found in staying close to Christ and unpolluted from the world. Trust in him to see you through all coming tribulations. Don't trust in your preparation efforts. The preparation most needed is for the soul and will only come through deep repentance and drawing near in faith to the Lord.

White Horse Of The Apocalypse XVIII

In this chapter we will end our series on the the opening of the first seal of the Apocalypse and on the rider on the white horse. First, let us note some things that have been said by others relative to Daniel 9: 24-27.

From preceptaustin.com, a cite that gives commentaries on the scriptures, says this about Daniel 9: 24-27 (emphasis mine):

"Daniel 9:24-27 is one of the key Scriptures regarding "end times" prophecy. Daniel 9:24-27 holds the key to all prophetic interpretation and as such is the backbone of biblical prophecy."

"Well known pastor and author Ray Pritchard writes that

If you understand what these verses mean, you will have a good framework for understanding all that the Bible says about the future.

Miss this, and Revelation
will be a mystery to you

I think that those who say such things are of the Dispensational school. I deny that Daniel 9: 24-27, especially of the interpretation given of it by Dispensationalists, is the "key" to understanding "biblical prophecy," and deny that one must understand the Dispensational view of that text in order for the Book of Revelation, and unfulfilled prophecy, to be understood. How is the prophecy about the seventy weeks a "good framework for understanding all that the Bible says about the future"?

The seventy weeks have been fulfilled, as we have seen, yet the Apocalypse is future. It cannot therefore be a framework for the Book of Revelation. There is nothing in Daniel's prophecy about the second coming of Christ. It is rather all about the first coming. Of course, though the 490 years of the prophecy have come and gone, yet the effects of the events of that 70th week are with us today, yea, some even being eternal, such as the bringing in of "everlasting righteousness."

The Book of Revelation, and all new testament teaching on the second coming, may be understood apart from knowing the prophecy of the seventy weeks. The only reason why I can surmise for why so many teachers make the 70 weeks prophecy the framework for their system of eschatology is that it somehow is judged to support their views on a pre-tribulation rapture and of their extremism against what is called "replacement" theology (where the church fulfills many, if not all, of the promises made to Israel in the old testament). I cannot conceive however why it is so important, so integral, to their system of hyper literal interpretation.

Another writer said:

"If you have wondered where certain popular writers get the concept of a future seven-year Tribulation period, you will find the answer in this passage. Jesus refers to it in Mt 24:15 as does Paul in 2 Th 2:1, 2, 3, 4. And the amazing events of Rev 6-19 are simply an expansion of Daniel 9:27. What is presented here in a condensed form is greatly expanded in the New Testament. This passage is the key that unlocks many other biblical prophecies. (A Peek into God's Calendar)" (ibid)

But, the "tribulation period" of the Apocalypse lasts much longer than seven years. See my posting Tribulation Period - 7-yrs-Or More? for the evidence for this.

There is no mention of "seven years" in the Book of Revelation, nor in all the new testament. If the 70th week is not fulfilled, and is yet future, and is the key to understanding all new testament teaching on the second coming with its time of great tribulation, one would expect there to be mention of that "framework," would they not? This is not a faulty argument from silence because the silence is not what one would expect if the 70th week prophecy is the key to all prophetic understanding. Don't you see?

Daniel's 'Abomination of Desolation'

In my mind the "abomination of desolation" was fulfilled in A.D. 70 when the Roman soldiers entered into the Temple. This does not exclude a dual fulfillment however. We may indeed yet see another Jewish Temple and see Antichrist sit in it "demonstrating that he is God." That indeed would be another time when an abominable image was set up in the House of God. In fact, we may say that "the abomination that causes desolation" has been fulfilled twice already and Antichrist would be a third time.

Said Dr. Gill in his commentary:

"...but the Roman army is designed; see ( Luke 21:20 ) which was the (Mmvm Myuwqv Pnk) , "the wing", or "army of abominations making desolate", ( Daniel 9:27 ). Armies are called wings, (Isaiah 8:8 ) and the Roman armies were desolating ones to the Jews...Now our Lord observes, that when they should see the Roman armies encompassing Jerusalem, with their ensigns flying, and these abominations on them, they might conclude its desolation was near at hand; and he does not so much mean his apostles, who would be most of them dead, or in other countries, when this would come to pass; but any of his disciples and followers, or any persons whatever, by whom should be seen this desolating abomination, spoken of by Daniel the prophet:

not in (Daniel 11:31) which is spoken of the abomination in the times of Antiochus; but either in (Daniel 12:11) or rather in (Daniel 9:27) since this desolating abomination is that, which should follow the cutting off of the Messiah, and the ceasing of the daily sacrifice."

There is more than one prophecy in Daniel about "the abomination of desolation."

Dispensational teacher John Walvoord wrote:

"The interpretation of the revelation given to Daniel concerning the seventy weeks (Daniel 9:24–27) constitutes one of the determining factors in the whole system of prophecy. The attention given to it by all schools of interpretation, and the attacks upon the authenticity of the book itself combine to focus the white light of investigation upon it. The interpretation of this passage inevitably colors all other prophetic views, and a proper understanding of it is the sine qua non of any student of prophecy. The importance of the revelation of Daniel nine lies first of all in the chronology which it establishes." 

But this is blatantly false. I do not doubt that what he says is true of his Dispensational "interpretation" of the prophecy, though not of the prophecy itself.

Walvoord continued:

"Properly understood, we have here the major outline of the period from Daniel to Christ and from the rapture of the Church to the second coming of Christ in glory. Certainly, no other Old Testament passage does as much for ordering events future from Daniel’s point of view as does the passage under consideration." (As cited here)

So, instead of the prophecy lasting 490 years, Walvoord makes the time period to be some 2500 years! (from Daniel till the second coming) How is that for interpreting the word of God? Ironically it is Walvoord who thinks that only he and his ilk take the prophesies literally!

Popular teacher David Jeremiah speaks on "Decoding Daniel's Seventy Weeks Prophecy" and of "the suspension of the prophecy." (here) The prophecy needs to be "decoded"? Are you kidding me? To me the prophecy is very clear and lacks all the stuff that those of the Dispensational school read into the passage.

Six Things

The six things that were to occur by the "cutting off" of the Messiah the Prince do not yet wait a future fulfillment but, praise God, have already come to pass!

"...to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy..."

How anyone can read the new testament and say that the death and sacrifice of Christ did not fulfill the above things, but yet await fulfillment, is incredible to me.

Jews Only? 

One of the other errors of the Dispensational school on the 70 weeks prophecy is that they insist that only Israel or Israelites (according to the flesh) are involved in the prophecy. Dispensationalism insists that "the church," or Gentile believers of this age, are not at all involved in the prophecy. They insist that the words "upon your people," and "upon your city," and the reference to the destruction of the Temple, etc., prove this.

Though the prophecy chiefly concerns the earthly nation, or ethnic people, of the Jews, it does not exclude Gentile involvement. Certainly "the prince that shall come," the one who destroys the city and temple, is Gentile, being the Roman prince Titus. But how can bringing in everlasting righteousness, making an end of sins, and making reconciliation for iniquity, exclude Gentile believers and involve the Jews only?

At the commentary at preceptaustin, we have the Dispensational view upheld. In regard to Daniel's 70 weeks prophecy, they say (emphasis mine):

"5) A clear understanding of the history of Israel is the key to unlocking prophecy

From Genesis to Revelation, the Word of God centers on Israel and the Jew. (I don't think that is exactly correct. Many hundreds of years passed before the calling of Abraham and the birth of Jacob and the birth of the nation Israel. The focus "from Genesis to Revelation" is on the promised "seed" of Genesis 3 and the protoevangelium) If you want to accurately interpret prophecy you must understand how God deals with Israel in both Testaments. Israel is God's timepiece and is the key to unlocking the prophetic Scriptures. If you "replace" the Jew with the church in your interpretative scheme, you will fail to understand God's prophetic timetable for His chosen people, and thus fail to understand much of prophecy, especially that relating to Israel. You must receive the word of God in its literal, natural sense, allowing scripture to interpret scripture and refraining from interpreting a passage with based on a brand of theology you have been taught (be it dispensationalist, reformed, etc), and then you will see clearly that God is not yet finished with Israel or the Jew."

But, how can you exclude Gentiles from being recipients of the blessings of Messiah's making an end of sins, bringing in everlasting righteousness, and making reconciliation? Literal interpretation? Well, yes, I accept the literal interpretation of prophecy, but it is ironic that the Dispensational view of Daniel's 70 weeks does not take the 490 years literally! They can condemn Amillennialists for making "thousand yours" (Rev. 20) into some other time period, it being a figurative rather than a literal number (and rightly so), yet they do the same thing by turning 490 years into more than 2500 years. Further, how is putting a gap between the 69th and 70th week interpreting literally?

But, to see believing Gentiles as included in the prophecy is not "replacing" the Jew but an adding of him to the class to be benefited by Messiah's being cut off. "Interpretative scheme" of those who do not limit the prophecy of the 70 weeks to Jews only? What about the Dispensational "interpretative scheme"? "Interpreting in a literal natural sense" is what the Dispensational school does? I trow not.

The commentary continues with a citation from teacher Ray Pritchard:

"If you understand what these verses mean, you will have a good framework for understanding all that the Bible says about the future. Miss this, and Revelation will be a mystery to you...What is presented here in a condensed form is greatly expanded in the New Testament. This passage is the key that unlocks many other biblical prophecies." Pritchard goes on to add that "If you have wondered where certain popular writers get the concept of a future seven-year Tribulation period, you will find the answer in this passage. Jesus refers to it in Mt 24:15 as does Paul in 2 Th 2:1-4. And the amazing events of Rev 6-19 are simply an expansion of Da 9: 27 (note). What is presented here in a condensed form is greatly expanded in the New Testament. This passage is the key that unlocks many other biblical prophecies."

But, again, the absence of any passage in the new testament or in the book of Revelation of "seven years," or "seven year tribulation," or "seven year peace treaty," etc. is striking and surprising, is it not? If the Dispensational interpretation is the "key" that unlocks all the mysteries of unfulfilled prophecy, it is certainly curious why the new testament writers never spoke of it as such.

The commentary at precept Austin says:

"2) Daniel 9:24-27 - Outlines the future history of Israel

As will be discussed below, Daniel 9:24-27 lays out in summary form a timetable of the events that will impact Israel. There is no reference whatsoever to "the church" in this passage, although some commentators still imagine some reference to "the church.""

Just as nearly all bible commentators, including some Dispensationalists, will not restrict the promises of a new heart and a new covenant to ethnic Israelites (after the flesh genealogically), even though the promises are addressed to Israel, so we should do likewise with Daniel 9. Such passages as these:

"For finding fault with them, he saith, Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah." (Heb. 8: 8)

"A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh." (Ezekiel 36:26)

If these promises are made to natural Jews alone, then I have no hope, and neither does any other Gentile.

Fake Righteousness?

Those who insist that the rider on the white horse is a fake, a false Messiah, or Antichrist, will focus almost entirely upon the idea of peace being the chief thing to see as a result of the going forth of that rider. They rarely mention the idea of righteousness and justice and purity as being the main thing alluded to by the color white. Does the Antichrist bring a false righteousness also when he comes?

7 Year Peace Treaty?

Where is there in Daniel 9: 24-27 a "seven year treaty between the Jews and Antichrist?" That surely is read into the passage.

In conclusion I say that the main lesson of the vision of the rider on the white horse in the Apocalypse is to picture the coming of the Lord in final judgment upon this wicked world. In this picture of Christ we see him "riding prosperously" as the Victor of victors. His heroic character and work as coming judge and king is set before us in the vision.

Recall too how the judgments of the end times are "arrows of victory" shot by the rider who "in justice and righteousness makes war."

"Godless Commercialism of Babylon"

"For the love of money is the root of all evil..." (I Tim. 6: 10 KJV)

"For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be." (Mat 24:38-39)

"...thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked." (Rev. 3: 17)

I believe in both mystical (religious) Babylon of Revelation chapter 17 and commercial Babylon of chapter 18. I believe that the second coming of Christ will be preceded by the creation of a worldwide commercial city in "the land of Shinar" or Iraq and which will control all global trade between nations. This "megalopolis" will be in existence at the time of the "day of judgment."

Are we not already living in commercial Babylon as a race?

Said J. A. Seiss in his commentary on the Apocalypse (emphasis mine):

"The destruction of Babylon described in this chapter (18) bears much in common with the predicted destruction of Tyre in Ezekiel’s day (Eze. 26-28). Both cities are called harlots and known for their commercial splendor, shipping, and ungodly influence upon the surrounding nations. At their destruction, merchants who benefited from commercial contact with the city are grieved.

And thus also the old harlotry would necessarily be the chief spirit of the whole thing. Zealous and earnest worship there would needs be, but a worship concentrated upon the ephah and the talent; a worship which makes temples of banks, and warehouses, and exchanges, and pleasure parks; a worship not of the sun, or moon, or stars, or emperors, or popes, but of pounds, and francs, and piastres, and dollars; the worship of greed, and epicurean luxury; the worship of Mammon perfected, and overriding and supplanting all other devotions; the perpetuation and crown of the great moral defilement of the ages, only taking to the souls’ embrace and into the place of God the meaner object which the divine word stigmatizes as “filthy lucre.” Covetousness is idolatry, and a form of it which is the root of all evil; and here will be covetousness, deep-wrapped in the embracing arms of its god, and dazing and defiling the world with the glory and grandeur of its abominations.

Amen! How descriptive of our very day!

Think of this text:

“Behold, the man who would not make God his refuge, But trusted in the abundance of his riches And was strong in his evil desire.” (Psa. 52: 7)

The prophet of old warned the covetous, condemning their "trust in your own achievements and treasures."  (Jeremiah 48:7)

Our Lord also said:

“Beware, and be on your guard against every form of greed; for not even when one has an abundance does his life consist of his possessions.” (Luke 12: 15)

Another ingredient in the cup of Babylon’s doom, besides her allurements to covetousness, is her bewitching sorcery, by which she leads all the nations astray. Drugs no doubt will play a large role in fulfilling the carnal lusts of sinful man in the last days when Babylon reigns.

Hosea 6: 1-3 - "After Two Days"

The following articles (now one) were published recently in my "Old Baptist Test" blog.

"Come, and let us return unto the Lord: for he hath torn, and he will heal us; he hath smitten, and he will bind us up. After two days will he revive us: in the third day he will raise us up, and we shall live in his sight. Then shall we know, if we follow on to know the Lord: his going forth is prepared as the morning; and he shall come unto us as the rain, as the latter and former rain unto the earth."

This is a difficult passage and it is hard to find any general agreement on its interpretation, on when and how the prophecy is fulfilled. Let us begin by asking several questions relative to the verses.

1. Are the words to be applied to penitents in Israel only, to the exclusion of Gentiles?

2. When do the penitents experience the promised healing and binding up?

3. What is meant by being revived?

4. What is meant by "after two days"?

5. What is meant by "he will raise us up"?

6. What is meant by "in the third day"?

7. To what period of time do the words "THEN shall we know" refer?

8. To what do the words "he shall come" refer? What coming of the Lord?

9. What is meant by the Lord's coming "as the latter and former rain"?

Ponder these prophetic words and, the Lord willing, we will try to discern the right interpretation of this most important prophecy.

This is my follow up to the introductory posting on this passage (see HERE). But before I give my thoughts on the passage, I would like to make an observation.

I am surprised that my first posting got few reads. Other articles have gotten lots of reads. Why is this? I am puzzled. Is it because of the audience for this blog? Are they not interested in this important passage? If so, why?

First, I would like to cite the last three verses of Hosea chapter five, along with the verses in chapter six which we are focusing upon, and which are important for help in ascertaining the correct interpretation of 6: 1-3.

"When Ephraim saw his sickness, and Judah saw his wound, then went Ephraim to the Assyrian, and sent to king Jareb: yet could he not heal you, nor cure you of your wound. For I will be unto Ephraim as a lion, and as a young lion to the house of Judah: I, even I, will tear and go away; I will take away, and none shall rescue him. I will go and return to my place, till they acknowledge their offence, and seek my face: in their affliction they will seek me early. Come, and let us return unto the Lord: for he hath torn, and he will heal us; he hath smitten, and he will bind us up. After two days will he revive us: in the third day he will raise us up, and we shall live in his sight. Then shall we know, if we follow on to know the Lord: his going forth is prepared as the morning; and he shall come unto us as the rain, as the latter and former rain unto the earth." (Hosea 5:13-15 & 6:1-3)

In ascertaining what is meant by "after two days" and "in the third day" we will first give the majority view that the prophecy relates to the death and resurrection of the Lord Jesus.

Fulfillment In Jesus' Resurrection

Wrote Albert Barnes in his commentary:

"After two days will He revive us (or quicken us, give us life,) in the third day He will raise us up - The Resurrection of Christ, and our resurrection in Him and in His Resurrection, could not be more plainly foretold. The prophet expressly mentions “two days,” after which life should be given, and a “third day, on” which the resurrection should take place. What else can this be than the two days in which the Body of Christ lay in the tomb, and the third day, on which He rose again, as “the Resurrection and the life” John 11:25, “the first fruits of them that slept” 1 Corinthians 15:20, the source and earnest and pledge of our resurrection and of life eternal? The Apostle, in speaking of our resurrection in Christ, uses these self-same words of the prophet; “God, who is rich in mercy, for His great love wherewith He loved us - hath quickened us together with Christ, and hath raised us up and made us to sit together in heavenly places in Christ Jesus” Ephesians 2:4-6.

The Apostle, like the prophet, speaks of that which took place in Christ our Head, as having already taken place in us, His members.: “If we unhesitatingly believe in our heart,” says a father, “what we profess with our mouth, we were crucified in Christ, “we” died, “we” were buried, “we” also were raised again on that very third day. Whence the Apostle saith, “If ye rose again with Christ, seek those things which are above, where Christ sitteth at the right hand of God” Colossians 3:1. “As Christ died for us, so He also rose for us. “Our old man was nailed to the wood, in the flesh of our Head, and the new man was formed in that same Head, rising glorious from the tomb.” What Christ, our Head, did, He did, not for Himself, but for His redeemed, that the benefits of His Life, Death, Resurrection, Ascension, might redound to all...they partook of what He did.

In no other way, could our participation of Christ be foretold. It was not the prophet‘s object here, nor was it so direct a comfort to Israel, to speak of Christ‘s Resurrection in itself. He took a nearer way to their hearts. He told them, “all we who turn to the Lord, putting our whole trust in Him, and committing ourselves wholly to Him, to be healed of our wounds and to have our griefs bound up, shall receive life from Him, shall be raised up by Him.” They could not understand “then,” how He would do this. The “after two days” and, “in the third day,” remained a mystery, to be explained by the event. But the promise itself was not the less distinct, nor the less full of hope, nor did it less fulfill all cravings for life eternal and the sight of God, because they did not understand, “how shall these things be.” Faith is unconcerned about the “how.” Faith believes what God says, because He says it, and leaves Him to fulfill it, “how” He wills and knows. The words of the promise which faith had to believe, were plain.

The “two days” and “the third day” have nothing in history to correspond with them, except that in which they were fulfilled, when Christ, “rising on the third day from the grave, raised with Him the whole human race”.

I have no doubt that there was an initial fulfillment of this prophecy in the resurrection of Christ. But, that this is the only fulfillment, I reject. But, before I give the reasons for my view, which may be called a "dual fulfillment," let us note these passages which speak of Christ being resurrected in the third day.

“And he said unto them, Go ye, and tell that fox, Behold, I cast out devils, and I do cures to day and to morrow, and the third day I shall be perfected.” (Luke 13:32)

"Jesus answered them, “Destroy this temple, and I will raise it again in three days.”" (John 2:19)

Now, before I give the reasons why a dual fulfillment is to be viewed in the interpretation of the prophecy, let me cite Dr. John Gill on the final fulfillment of it.

Wrote Gill: in his commentary:

"but the Targum comes nearer the truth, which paraphrases the words thus,

"he will quicken us in the days of consolation which are to come, and in the day of the resurrection of the dead he will raise us up;''

where by days of consolation are meant the days of the Messiah, with which the Jews generally connect the resurrection of the dead; and if we understand them of the last days of the Messiah, it is not much amiss; for the words respect the quickening and raising up of the Jews in the latter day, the times of Christ's spiritual coming and reign: and these two and three days may be expressive of a long and short time, as interpreters differently explain them; of a long time, as the third day is a long time for a man to lie dead, when there can be little or no hope of his reviving, Luke 24:21; or of a short time, for which two or three days is a common phrase; and both true in this case: it is a long time Israel and Judah have been in captivity, and there may seem little hope of their restoration; but it will be a short time with the Lord, with whom a thousand years are as one day, and one day as a thousand years: and this I take to be the sense of the words, that after the second Millennium, or the Lord's two days, and at the beginning of the third, will be the time of their conversion and restoration, reckoning from the last destruction of them by the Romans; for not till then were Israel and Judah wholly in a state of death: many of Israel were mixed among those of Judah before the Babylonish captivity, and many returned with them from it; but, when destroyed by the Romans, there was an end of their civil and church state; which will both be revived on a better foundation at this period of time: but if this conjecture is not agreeable (for I only propose it as such), the sense may be taken thus, that in a short time after the repentance of Israel, and their conversion to the Lord, they will be brought into a very comfortable and happy state and condition, both with respect to things temporal and spiritual;

and we shall live in his sight; comfortably, in a civil sense, in their own land, and in the possession of all their privileges and liberties; and in a spiritual sense, by faith on Jesus Christ, whom they shall now embrace, and in the enjoyment of the Gospel and Gospel ordinances; and the prophet represents the penitents and faithful among them as believing and hoping for these things."

I believe Dr, Gill is on target in viewing the "days" as expressive of milleniums. The first two days would then correspond to two thousand years and third day would to the Millenium, which in the Apocalypse is to be 1000 years. (Rev. 20)

We know from the Scriptures that the Millennial reign of Christ with his saints on the earth is referred to as both a single "day" and also as a "thousand years."

In many prophecies, from both testaments, there is reference to "that day." Many times "that day" refers to the time of Christ's return, to the day of the resurrection, and also to the "thousand years." We are therefore fully warranted to interpret "day" as meaning a thousand years. The question then is whether the days of the Hosea prophecy are each 1000 years long. I believe, as others, that they do.

Observations

Besides the fact that the thousand years of Revelation twenty are called a "day" in many scriptures, we may also observe these other things.

The prophecy concerns the resurrection of those who have repented and have returned in faith to the Lord. It does not directly relate to the resurrection of the Messiah. The death and wounding ("he has torn and smitten") of the ones who are resurrected does not relate to the death and wounding of Christ. That wounding resulted from the sins of the people. It was affliction sent as wages for sin.

Though it is true that the apostle Paul taught that all the elect (believers) died and suffered with Christ, were buried and resurrected with Christ, and even ascended into heaven with Christ, we know that he had clear reference to a representative or vicarious, rather than to a personal, action. Literally, Christians have not yet been resurrected nor ascended to heaven to a gloried state where they "live in his sight."

If the prophecy is viewed as completely fulfilled (by the saints being representatively raised when Christ was raised), then we must either 1) deny that believers will actually be raised personally in the coming resurrection, or 2) believe in a dual fulfillment. Don't you see?

The prophecy says that it is "in the third day" that penitents will, after they have been revived and restored, "live in his sight." At this point we should perhaps ask some questions, such as

1) does "in" not also include "throughout" so that "in that day" means "in and throughout that day"?

2) does "day" refer to the "split second" ("twinkling of an eye") when mortals become immortals?

3) does "day" reference a twenty four hour day?

4) or, does "day" refer to some definite, or indefinite, period of time?

5) does "day" in "the third day" denote eternal days?

6) ought not the definition given to "day" be the same for the first, second, and third days?

7) if "in and throughout that day" the saints will "live in his sight" is the correct idea, then does this fact not give reason for rejecting the seeing of "day" as a mere 24 hour period?

8) if "day" refers to a 24 hour period, then the text must say "after 48 hours and in the third 24 hour period"

Now, I am convinced that by the "third day" the "thousand years" of Revelation twenty is referenced. The reasons for this conclusion are these:

1) the "living in his sight" refers to the time when the saints "reign on the earth" for a 1000 years

2) the concept of "living in his sight" seems to denote a long, not a short, period of time

3) it is very difficult to see "living in his sight" as being only fulfilled now (through my representative ascension into heaven with Christ)

From this reasoning I must say that "the third day" being "a thousand years," then "two days" must refer to a period of two thousand years. Likewise, if "day" denotes a 24 hour day, then "after two days" must denote after 48 hours, etc.

According to the ancient prophecy, God will first leave Israel, then, according to his promise to the penitents in Israel, he will return, or "come back," to heal them of their judgment wounds and affliction, to resurrect them to "live in his sight" in immortal glory. Thus, the return of the Lord (second coming of Christ), promised in the text to the penitents, is tied to the time when the saints are resurrected.

These are the reasons why I believe that this ancient prophecy is of the utmost importance for Christians in the year 2020!

Dr. Henry Morris wrote the following on the third day of the prophecy (emphasis mine):

"Two prophetic mysteries are suggested here. Jesus Christ, representing the true Israel in His death, was raised the third day. The earthly nation of Israel, seemingly "dead" as a nation for about two thousand years, will be raised for her thousand-year millennial reign when she returns to Messiah, and He to her at the end of this present age (Ezekiel 37:12-14). On the divine equation that "one day is with the Lord as a thousand years." (2 Peter 3:8). (Defender's Study Bible)

These are my views exactly.

So, just where are we today in 2020 in relation to the ending of those "two days" and to the beginning of that glorious "third day" when saints will be resurrected to live with God?

Gill thought that the "two days" perhaps began in 70 AD when Jerusalem and the Temple were utterly destroyed by the Romans under Titus, and then were scattered as a people, and ceased to be a political state or nation, and would be time when God left Israel, which is, of course, the time when the two days began. Note that the "two days" is a reference to the time when the Lord is absent from Israel. The two days began with the Lord leaving Israel and ended with his return.

If we take the view of Barnes and others (that the three days of Christ from the time of his death to the time of his resurrection), then we must say that the first two days denotes the time of the Father leaving Christ (crucifixion) and "in the third day" denotes that the Father returned to Christ (and us in him) in Christ's resurrection. Don't you see?

If Dr. Gill is correct, we can expect Christ to return in AD 2070, because this is two thousand years from AD 70. Don't you see? That is fifty years from now. I am sure I will not be alive then. But, I am nevertheless deeply affected in spirit to think of how close that is for the younger generation. Things will get worse before they get better when Christ the Redeemer returns to Israel, to all who are Jews inwardly.

I lean strongly towards the view that sees the "two days" of the Lord's absence to correspond to the two thousand years between the Ascension of Christ and his return. Though the Temple had not year been destroyed, it nevertheless had been vacated and declared desolate by the Lord. (Matt. 23: 38) The crucifixion then must be the place to begin the start of the "two days" of the Lord's absence, and of Israel's affliction and death, and the end of the "two days" will mark his return to revive, heal, restore, and resurrect to glorious immortality.

What think ye? Will the Lord come in the year 2030? If we date the resurrection and Ascension to the year 30 AD, then two thousand years will end in that year. Don't you see? Of course, this is as true as is our present calendar.

What about not knowing "the day nor the hour" of Christ's return? In the next and final article in this short series on this important ancient prophecy, we will discuss that question and offer some addendum thoughts.

Dual Fulfillment

Of OT prophecies that have a dual fulfillment, we can especially notice these:

1. in the coming of Christ (some aspects fulfilled in the first, and some in the second coming)
2. in the coming of Elijah (some aspects fulfilled in John the Baptist, others in Elijah at the 2nd coming)
3. as in the coming of the kingdom (some aspects fulfilled in the church, others at the 2nd coming)

Date Setting

"But of that day and hour no one knows, not even the angels of heaven, but My Father only." (Matt. 24:36 nkjv)

This statement of the Lord does not condemn all efforts to know when Christ is coming again. What it condemns is anyone knowing the "day" and "hour" of the Lord's return. It does not condemn the idea that disciples may know whether "that day," the day of Christ's return and of the resurrection of the just, is near or far. It did not condemn the idea that disciples will know the month, year, time and season, of "that day." To prove this we only have to look at these words of the Apostle Paul:

"But of the times and the seasons, brethren, ye have no need that I write unto you. For yourselves know perfectly that the day of the Lord so cometh as a thief in the night. For when they shall say, Peace and safety; then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape. But ye, brethren, are not in darkness, that that day should overtake you as a thief." (I Thess. 5:1-4 kjv)

Those who know the word of God know "the times and seasons" though they know not "the day and the hour." There is no real contradiction here. We cannot affirm that Christ meant, by his words "no man knows the day nor the hour," that one could not know the "times and seasons." We can see this by examining the analogy of a woman experiencing labor pains as signs of her imminent delivery.

Christ returns and his return will follow the birth pangs. When a woman becomes pregnant, doctors are able to determine the "expected" time of birth, generally in the ninth month. Thus one may know the general time and season for the birth, though he will not know the day nor the hour. So, likewise, students of the word of God in relation to the second coming of Christ will see signs of his coming, will see the birth pains (travail of creation, etc.) preceding his coming. Don't you see?

Paul says that it is only upon the lost that Christ comes totally unexpected, as a thief in the night. He says positively that this is not so in regard to the truly saved who know their bibles, for that day will not overtake them as a thief!

"So you also, when you see these things happening, know that the kingdom of God is near." (Luke 21: 31 nkjv)

These words of Jesus show us that the disciples who see "these things happening" may see the time and season for the coming of the Lord is "at the door" (Matt. 24:33). Wrote Paul:

"that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition." (II Thess. 2:2)

When we see this "falling away" and the coming of Antichrist, then we know Christ coming is imminent.

Consider these facts also as it relates to knowing the date or time of the Lord's first coming. The Hebrews had the prophecy of Daniel concerning the 70 weeks which was a time line taking them "unto the Messiah" (Dan. 9).

Though they should have known the year for the Lord's 1st coming, they would not have necessarily known the day or hour.